Vajracchedikā Prajñāpāramitā
The Vajracchedikā Prajñāpāramitā — the Diamond-Cutter of Transcendent Wisdom — is one of the most celebrated texts of Mahāyāna Buddhism. Composed in Sanskrit, likely between the second and fourth centuries CE, it belongs to the Prajñāpāramitā (Perfection of Wisdom) family of sūtras. The text takes the form of a dialogue between the Buddha and his disciple Subhūti, in which the nature of perception, selfhood, and reality are dismantled through a sustained application of the logic of emptiness (śūnyatā). Its central teaching — that all phenomena, including the dharma itself, are empty of independent existence — has shaped Buddhist philosophy for nearly two millennia.
This translation is by F. Max Müller, from the Sanskrit text, published in Buddhist Mahāyāna Texts, Sacred Books of the East, Volume 49, Part II (Oxford, 1894). Müller's rendering preserves the repetitive, incantatory quality of the original — the recursive negations ("what was preached as X was preached as no-X, and therefore it is called X") that are the Diamond Sutra's signature rhetorical and philosophical device. The text was digitised from the sacred-texts.com edition of the Sacred Books of the East.
The Diamond Sutra holds the distinction of being the oldest dated printed book in the world — a Chinese translation by Kumārajīva, printed in 868 CE, survives in the British Library. The title "Diamond-Cutter" refers to the diamond's capacity to cut through all illusion, as this teaching cuts through attachment to self, phenomena, and even to the dharma.
Adoration to the blessed Ārya-Prajñāpāramitā (Perfection of Wisdom).
I
Thus it was heard by me: At one time Bhagavat dwelt in Srāvastī, in the grove of Geta, in the garden of Anāthapindada, together with a large company of Bhikshus, viz. with 1250 Bhikshus, with many noble-minded Bodhisattvas.
Then Bhagavat having in the forenoon put on his undergarment, and having taken his bowl and cloak, entered the great city of Srāvastī to collect alms. Then Bhagavat, after he had gone to the great city of Srāvastī to collect alms, performed the act of eating, and having returned from his round in the afternoon, he put away his bowl and cloak, washed his feet, and sat down on the seat intended for him, crossing his legs, holding his body upright, and turning his reflection upon himself. Then many Bhikshus approached to where Bhagavat was, saluted his feet with their heads, turned three times round him to the right, and sat down on one side.
II
At that time the venerable Subhūti came to that assembly and sat down. Then the venerable Subhūti rising from his seat, putting his cloak on one shoulder, placing the right knee on the ground, and stretching his joined hands towards Bhagavat, said this to Bhagavat: "It is wonderful, O Bhagavat, it is exceedingly wonderful, O Sugata, how much the noble-minded Bodhisattvas have been favoured by the highest favour of the Tathāgata, the holy and fully enlightened. It is wonderful, O Bhagavat, how much the noble-minded Bodhisattvas have been instructed by the highest instruction of the Tathāgata, the holy and fully enlightened. How then, O Bhagavat, should a son or a daughter of a good family, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?"
After these words, Bhagavat said to the venerable Subhūti: "Well said, well said, Subhūti! So it is, Subhūti; so it is, as you say: the noble-minded Bodhisattvas have been favoured by the highest favour of the Tathāgata; the noble-minded Bodhisattvas have been instructed by the highest instruction of the Tathāgata. Therefore, O Subhūti, listen and take it to heart, well and rightly. I shall tell you how any one who has entered on the path of the Bodhisattvas should behave, how he should advance, and how he should restrain his thoughts."
Then the venerable Subhūti spoke thus to the Bhagavat: "So be it, O Bhagavat." And Bhagavat spoke thus:
III
"A Bodhisattva, O Subhūti, a great Being should thus frame his thought: As many beings as there are in this world of beings, comprehended under the term of beings — either born of eggs, or from a womb, or from moisture, or miraculously; with form, or without form; with name, or without name; or neither with nor without name — as far as any known world of beings is known — all these must be delivered by me in the perfect world of Nirvāna. And yet, after I have thus delivered immeasurable beings, not one single being has been delivered. And why? If, O Subhūti, a Bodhisattva had any idea of beings, he could not be called a Bodhisattva. And why? Because, O Subhūti, no one is to be called a Bodhisattva, for whom there should exist the idea of a being, the idea of a living being, or the idea of a person."
IV
"And again, O Subhūti, a Bodhisattva who gives a gift should not be supported by a thing, nor should he be supported anywhere. When he gives gifts he should not be supported by sight-objects, nor by sound-objects, nor by smell-objects, nor by taste-objects, nor by touch-objects, nor by mind-objects. For, O Subhūti, a noble-minded Bodhisattva should give gifts in such a manner that he should not be supported even by the idea of a sign. And why? Because, O Subhūti, the stock of merit of that Bodhisattva, who gives a gift unsupported, is not easy to measure. What do you think, O Subhūti, is it easy to measure the eastern part of space?" Subhūti said: "Not indeed, O Bhagavat." Bhagavat said: "In like manner, is it easy to measure the southern, western, northern, the nadir, the zenith, the intermediate, and all the ten parts of space?" Subhūti said: "Not indeed, O Bhagavat." Bhagavat said: "In the same manner, O Subhūti, the stock of merit of a noble-minded Bodhisattva, who gives a gift unsupported, is not easy to measure. And thus, O Subhūti, should a gift be given by a Bodhisattva, that he should not even be supported by the idea of a sign."
V
"What do you think, O Subhūti, should a Tathāgata be seen by the possession of his signs?" Subhūti said: "Not indeed, O Bhagavat; a Tathāgata should not be seen by the possession of his signs. And why? Because, what has been preached by the Tathāgata as the possession of signs, that is indeed the possession of no-signs."
After this, Bhagavat spoke thus to the venerable Subhūti: "Wherever there is, O Subhūti, the possession of signs, there is falsehood; wherever there is no possession of signs, there is no falsehood. Hence the Tathāgata is to be seen from no-signs as signs."
VI
After this, the venerable Subhūti spoke thus to the Bhagavat: "Forsooth, O Bhagavat, will there be any beings in the future, in the last time, in the last moment, in the last 500 years, during the time of the decay of the good Law, who, when these very words of the Sūtras are being preached, will frame a true idea?" The Bhagavat said: "Do not speak thus, Subhūti. Yes, there will be some beings in the future, in the last time, in the last moment, in the last 500 years, during the decay of the good Law, who will frame a true idea when these very words are being preached.
"And again, O Subhūti, there will be noble-minded Bodhisattvas, in the future, in the last time, in the last moment, in the last 500 years, during the decay of the good Law, there will be strong and good and wise beings, who, when these very words of the Sūtras are being preached, will frame a true idea. But those noble-minded Bodhisattvas, O Subhūti, will not have served one Buddha only, and the stock of their merit will not have been accumulated under one Buddha only; on the contrary, O Subhūti, those noble-minded Bodhisattvas will have served many hundred thousands of Buddhas, and the stock of their merit will have been accumulated under many hundred thousands of Buddhas; and they, when these very words of the Sūtras are being preached, will obtain one and the same faith. They are known, O Subhūti, by the Tathāgata through his Buddha-knowledge; they are seen, O Subhūti, by the Tathāgata through his Buddha-eye; they are understood, O Subhūti, by the Tathāgata. All these, O Subhūti, will produce and will hold fast an immeasurable and innumerable stock of merit. And why? Because, O Subhūti, there does not exist in those noble-minded Bodhisattvas the idea of self, there does not exist the idea of a being, the idea of a living being, the idea of a person. Nor does there exist, O Subhūti, for these noble-minded Bodhisattvas the idea of quality, nor of no-quality. Neither does there exist, O Subhūti, any idea or no-idea. And why? Because, O Subhūti, if there existed for these noble-minded Bodhisattvas the idea of quality, then they would believe in a self, they would believe in a being, they would believe in a living being, they would believe in a person. And if there existed for them the idea of no-quality, even then they would believe in a self, they would believe in a being, they would believe in a living being, they would believe in a person. And why? Because, O Subhūti, neither quality nor no-quality is to be accepted by a noble-minded Bodhisattva. Therefore this hidden saying has been preached by the Tathāgata: 'By those who know the teaching of the Law, as like unto a raft, all qualities indeed must be abandoned; much more no-qualities.'"
VII
And again Bhagavat spoke thus to the venerable Subhūti: "What do you think, O Subhūti, is there anything that was known by the Tathāgata under the name of the highest perfect knowledge, or anything that was taught by the Tathāgata?"
After these words, the venerable Subhūti spoke thus to Bhagavat: "As I, O Bhagavat, understand the meaning of the preaching of the Bhagavat, there is nothing that was known by the Tathāgata under the name of the highest perfect knowledge, nor is there anything that is taught by the Tathāgata. And why? Because that thing which was known or taught by the Tathāgata is incomprehensible and inexpressible. It is neither a thing nor no-thing. And why? Because the holy persons are of imperfect power."
VIII
Bhagavat said: "What do you think, O Subhūti, if a son or daughter of a good family were to fill this sphere of a million million worlds with the seven treasures, and were to give it as a gift to the holy and enlightened Tathāgatas, would that son or daughter of a good family on the strength of this produce a large stock of merit?"
Subhūti said: "Yes, a large one, O Bhagavat; yes, a large one, O Sugata. And why? Because what was preached as a stock of merit by the Tathāgata, that was preached as no-stock of merit by the Tathāgata; therefore it is called a stock of merit."
Bhagavat said: "And if another son or daughter of a good family were to take from this treatise of the Law, one Gāthā of four lines only, and were to teach it and explain it to others, that son or daughter of a good family would on the strength of this produce a larger stock of merit, immeasurable and innumerable. And why? Because, O Subhūti, the highest perfect knowledge of the holy and fully enlightened Tathāgatas is produced from it. Because the blessed Buddhas are produced from it. And why? Because, O Subhūti, what were spoken of as the qualities of Buddha, the qualities of Buddha indeed, O Subhūti, they were spoken of by the Tathāgata as no-qualities of Buddha, and therefore they are called the qualities of Buddha."
IX
"What do you think, O Subhūti, does a Srōtāpanna think in this wise: The fruit of Srōtāpatti has been obtained by me?" Subhūti said: "Not indeed, O Bhagavat. And why? Because, O Bhagavat, he has not obtained any new quality. Therefore he is called a Srōtāpanna. He has not obtained any sight-object, nor sound-object, nor smell-object, nor taste-object, nor touch-object, nor mind-object; therefore he is called a Srōtāpanna. If, O Bhagavat, a Srōtāpanna were to think in this wise: The fruit of Srōtāpatti has been obtained by me; this would be believing in a self, believing in a being, believing in a living being, believing in a person."
Bhagavat said: "What do you think, O Subhūti, does a Sakridāgāmin think in this wise: The fruit of a Sakridāgāmin has been obtained by me?" Subhūti said: "Not indeed, O Bhagavat. And why? Because he is not an allegory who has obtained once-returning; therefore he is called a Sakridāgāmin."
Bhagavat said: "What do you think, O Subhūti, does an Anāgāmin think in this wise: The fruit of an Anāgāmin has been obtained by me?" Subhūti said: "Not indeed, O Bhagavat. And why? Because there is no quality, O Bhagavat, that is called Anāgāmin. Therefore he is called an Anāgāmin."
Bhagavat said: "What do you think, O Subhūti, does an Arhat think in this wise: The fruit of an Arhat has been obtained by me?" Subhūti said: "Not indeed, O Bhagavat. And why? Because, O Bhagavat, there is no thing called Arhat. If, O Bhagavat, an Arhat were to think in this wise: The fruit of an Arhat has been obtained by me; this would be believing in a self, believing in a being, believing in a living being, believing in a person. And why? I have been pointed out, O Bhagavat, by the holy and fully enlightened Tathāgata as the foremost of those who dwell in peace. I am, O Bhagavat, an Arhat, freed from all passions, and yet, O Bhagavat, I do not think in this wise: I am an Arhat and freed from all passions. If, O Bhagavat, I should think in this wise, that the state of an Arhat has been obtained by me, then the Tathāgata would not have said: 'Subhūti, the son of a good family, the foremost of those who dwell in peace, does not dwell anywhere; therefore he is called a dweller in peace, a dweller in peace indeed!'"
X
Bhagavat said: "What do you think, O Subhūti, is there anything which the Tathāgata has adopted from the Tathāgata Dīpankara as the Law?" Subhūti said: "Not indeed, O Bhagavat, there is nothing which the Tathāgata has adopted from the Tathāgata Dīpankara as the Law."
Bhagavat said: "If, O Subhūti, a Bodhisattva should say: 'I shall create numbers of worlds,' he would say what is untrue. And why? Because, O Subhūti, when the Tathāgata preached numbers of worlds, numbers of worlds indeed! they were preached by him as no-numbers. Therefore they are called numbers of worlds.
"Therefore, O Subhūti, a noble-minded Bodhisattva should in this wise frame an unsupported thought, that is, a thought which is nowhere supported, a thought unsupported by sights, sounds, smells, tastes, touchables, or mind-objects.
"Suppose, O Subhūti, there were a man endowed with a body, a large body, so that he had a bodily existence like Sumeru, the king of mountains. What do you think, O Subhūti, would his body be large?" Subhūti said: "Yes, O Bhagavat, yes, O Sugata, his body would be large. And why? Because, what was preached, O Bhagavat, as no-body by the Tathāgata, that was preached as a large body, and therefore it is called a large body."
XI
Bhagavat said: "What do you think, O Subhūti, if there were as many Gangā rivers as there are grains of sand in the large river Gangā, would the grains of sand be many?" Subhūti said: "Those Gangā rivers would indeed be many, much more the grains of sand in those Gangā rivers." Bhagavat said: "I tell you, O Subhūti, I announce to you, if a woman or man were to fill with the seven treasures as many worlds as there would be grains of sand in those Gangā rivers and present them as a gift to the holy and fully enlightened Tathāgatas — what do you think, O Subhūti, would that woman or man on the strength of this produce a large stock of merit?" Subhūti said: "Yes, O Bhagavat, yes, O Sugata, that woman or man would on the strength of this produce a large stock of merit, immeasurable and innumerable." Bhagavat said: "And if, O Subhūti, a woman or man having filled so many worlds with the seven treasures should give them as a gift to the holy and enlightened Tathāgatas, and if another son or daughter of a good family, after taking from this treatise of the Law one Gāthā of four lines only, should fully teach others and explain it, he, indeed, would on the strength of this produce a larger stock of merit, immeasurable and innumerable."
XII
"Then again, O Subhūti, that part of the world in which, after taking from this treatise of the Law one Gāthā of four lines only, it should be preached or explained, would be like a Kaitya for the whole world of gods, men, and spirits; what should we say then of those who learn the whole of this treatise of the Law to the end, who repeat it, understand it, and fully explain it to others? They, O Subhūti, will be endowed with the highest wonder. And in that place, O Subhūti, there dwells the teacher, or one after another holding the place of the wise preceptor."
XIII
After these words, the venerable Subhūti spoke thus to Bhagavat: "O Bhagavat, how is this treatise of the Law called, and how can I learn it?" After this, Bhagavat spoke thus to the venerable Subhūti: "This treatise of the Law, O Subhūti, is called the Prajñāpāramitā (Transcendent Wisdom), and you should learn it by that name. And why? Because, O Subhūti, what was preached by the Tathāgata as the Prajñāpāramitā, that was preached by the Tathāgata as no-Pāramitā. Therefore it is called the Prajñāpāramitā.
"What do you think, O Subhūti, is there anything that was preached by the Tathāgata?" Subhūti said: "Not indeed, O Bhagavat, there is nothing that was preached by the Tathāgata."
Bhagavat said: "What do you think, O Subhūti, is there much dust in the sphere of a million million worlds?" Subhūti said: "Yes, O Bhagavat, yes, O Sugata, there is much dust. And why? Because, what was preached as dust by the Tathāgata, that was preached as no-dust by the Tathāgata; therefore it is called dust. And what was preached as the sphere of worlds, that was preached by the Tathāgata as no-sphere of worlds; therefore it is called the sphere of worlds."
Bhagavat said: "What do you think, O Subhūti, is a holy and fully enlightened Tathāgata to be seen by his thirty-two signs?" Subhūti said: "Not indeed, O Bhagavat. And why? Because, what was preached as the thirty-two signs by the Tathāgata, that was preached by the Tathāgata as no-signs; therefore they are called the thirty-two signs."
Bhagavat said: "If, O Subhūti, a woman or man were day by day to sacrifice as many lives as there are grains of sand in the river Gangā, and if in this way they were to sacrifice their lives for as many kalpas as there are grains of sand in the river Gangā, and if another man, after hearing this treatise of the Law, should not oppose it, then the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. What should we say then of him who after having written it, learns it, remembers it, understands it, and fully explains it to others?"
XIV
"And again, O Subhūti, this treatise of the Law is incomprehensible and incomparable. And this treatise of the Law has been preached by the Tathāgata for the benefit of those beings who entered on the foremost path, and who entered on the best path. And those who will learn this treatise of the Law, who will remember it, recite it, understand it, and fully explain it to others, they are known, O Subhūti, by the Tathāgata through his Buddha-knowledge, they are seen, O Subhūti, by the Tathāgata through his Buddha-eye. All these beings, O Subhūti, will be endowed with an immeasurable stock of merit, they will be endowed with an incomprehensible, incomparable, immeasurable and unmeasured stock of merit. All these beings, O Subhūti, will equally remember the Bodhi, will recite it, and understand it. And why? Because it is not possible, O Subhūti, that this treatise of the Law should be heard by beings of little faith, by those who believe in self, in beings, in living beings, and in persons. It is impossible that this treatise of the Law should be heard by beings who have not acquired the knowledge of Bodhisattvas, or that it should be learned, remembered, recited, and understood by them. The thing is impossible.
"And again, O Subhūti, that part of the world in which this Sūtra will be propounded, will have to be honoured by the whole world of gods, men, and evil spirits, will have to be worshipped, and will become like a Kaitya."
XV
"And yet, O Subhūti, those sons and daughters of a good family, who will learn these very Sūtras, who will remember them, recite, and understand them, they will be despised and made little of. And why? Because, whatever evil deeds these beings have done in a former birth, these evil deeds are destined to lead them to the lower world; but in consequence of their being despised and made little of at the time of their present birth, the evil deeds of their former births will be destroyed.
"I remember, O Subhūti, in the past, during innumerable and infinite kalpas, before I met the Tathāgata Dīpankara, the holy and fully enlightened, I met 84,000 millions of niyutas of Buddhas, whom I pleased, and after pleasing them did not leave them. But, O Subhūti, if the stock of merit of that person were compared with the stock of merit of those who in the last time, the last moment, the last 500 years, during the time of the decay of the good Law, will learn these very Sūtras, remember them, recite them, and understand them, it does not come to one-hundredth part, or to one-thousandth part; it does not bear number, nor fraction, nor counting, nor comparison, nor approach, nor analogy.
"And if, O Subhūti, I were to tell you the stock of merit of that son or daughter of a good family, and how large a stock of merit that son or daughter of a good family will produce, and hold fast at that time, people would become distracted and their thoughts would become bewildered. And again, O Subhūti, as this treatise of the Law has been preached by the Tathāgata as incomprehensible and incomparable, a result also incomprehensible and incomparable must be expected from it."
XVI
After this, the venerable Subhūti spoke thus to the Bhagavat: "O Bhagavat, how should a son or a daughter of a good family, after having entered on the path of the Bodhisattvas, behave, how should he advance, and how should he restrain his thoughts?"
Bhagavat said: "A son or daughter of a good family, O Subhūti, who has entered on the path of the Bodhisattvas, should thus frame his thought: All beings must be delivered by me in the perfect world of Nirvāna; and yet, after I have thus delivered all beings, no being has been delivered. And why? Because, O Subhūti, if a Bodhisattva had any idea of beings, he could not be called a Bodhisattva, and so on from the idea of a living being to the idea of a person; he could not be called a Bodhisattva. And why? Because, O Subhūti, there is no thing which has entered on the path of the Bodhisattvas. What do you think, O Subhūti, is there anything which the Tathāgata has adopted from the Tathāgata Dīpankara as the highest perfect knowledge?" The venerable Subhūti said: "As I understand the meaning of the preaching of the Bhagavat, there is nothing which has been adopted by the Tathāgata from the Tathāgata Dīpankara as the highest perfect knowledge."
After this, Bhagavat said: "So it is, Subhūti; so it is. There is not, O Subhūti, anything which has been adopted by the Tathāgata from the Tathāgata Dīpankara as the highest perfect knowledge. And if, O Subhūti, anything had been adopted by the Tathāgata, the Tathāgata Dīpankara would not have prophesied of me, saying: 'Thou, O boy, wilt be in the future the Tathāgata called Sākyamuni, the holy, the fully enlightened.' Because then, O Subhūti, there is nothing that has been adopted by the holy and fully enlightened Tathāgata as the highest perfect knowledge, therefore I have been prophesied by the Tathāgata Dīpankara, saying: 'Thou, O boy, wilt be in the future the Tathāgata called Sākyamuni, the holy, the fully enlightened.'
"And why, O Subhūti, is he called a Tathāgata? Because he is one who has 'thus gone,' and who has 'thus come'; therefore he is called a Tathāgata, the holy, the fully enlightened. And why, O Subhūti, is he called a Tathāgata? Because he has known the Law of Tathāgata, and has applied the Law of Tathāgata. And why, O Subhūti, is he called a Tathāgata? Because, O Subhūti, what has been preached as Tathāgata-hood was preached by the Tathāgata as no-Tathāgata-hood; therefore it is called Tathāgata-hood. For, O Subhūti, if a Tathāgata should conceive the idea that he had produced the highest perfect knowledge, then the Tathāgata would believe in a self, a being, a living being, and a person. And what the Tathāgata calls his own self, that was called no-self by the Tathāgata. What the Tathāgata calls self, self indeed, O Subhūti, is no-self. Therefore the Tathāgata says, all things are selfless, all things are without life, without manhood, without a personality."
XVII
"If, O Subhūti, a Bodhisattva were to say: 'I shall create numbers of worlds,' he would say what is untrue. And why? Because, what were spoken of as numbers of worlds, numbers of worlds indeed, O Subhūti, these were spoken of as no-numbers by the Tathāgata, and therefore they are called numbers of worlds.
"A Bodhisattva, O Subhūti, who believes that all things are without self, that all things are without self, he has faith, he is called a noble-minded Bodhisattva by the holy and fully enlightened Tathāgata."
XVIII
Bhagavat said: "What do you think, O Subhūti, has the Tathāgata the bodily eye?" Subhūti said: "So it is, O Bhagavat, the Tathāgata has the bodily eye."
Bhagavat said: "What do you think, O Subhūti, has the Tathāgata the heavenly eye?" Subhūti said: "So it is, O Bhagavat, the Tathāgata has the heavenly eye."
Bhagavat said: "What do you think, O Subhūti, has the Tathāgata the eye of wisdom?" Subhūti said: "So it is, O Bhagavat, the Tathāgata has the eye of wisdom."
Bhagavat said: "What do you think, O Subhūti, has the Tathāgata the eye of the Law?" Subhūti said: "So it is, O Bhagavat, the Tathāgata has the eye of the Law."
Bhagavat said: "What do you think, O Subhūti, has the Tathāgata the eye of the Buddha?" Subhūti said: "So it is, O Bhagavat, the Tathāgata has the eye of the Buddha."
Bhagavat said: "What do you think, O Subhūti, as many grains of sand as there are in the great river Gangā — were they preached by the Tathāgata as grains of sand?" Subhūti said: "So it is, O Bhagavat, so it is, O Sugata, they were preached as grains of sand by the Tathāgata." Bhagavat said: "What do you think, O Subhūti, if there were as many Gangā rivers as there are grains of sand in the great river Gangā; and, if there were as many worlds as there are grains of sand in these, would these worlds be many?" Subhūti said: "So it is, O Bhagavat, so it is, O Sugata, these worlds would be many." Bhagavat said: "As many beings as there are in all those worlds, I know the manifold trains of thought of them all. And why? Because what was preached as the train of thoughts, the train of thoughts indeed, O Subhūti, that was preached by the Tathāgata as no-train of thoughts, and therefore it is called the train of thoughts. And why? Because, O Subhūti, a past thought is not perceived, a future thought is not perceived, and the present thought is not perceived."
XIX
"What do you think, O Subhūti, if a son or daughter of a good family were to fill this sphere of a million million worlds with the seven treasures and give it as a gift to the holy and fully enlightened Tathāgatas, would that son or daughter of a good family on the strength of this produce a large stock of merit?" Subhūti said: "Yes, a large one, O Bhagavat." Bhagavat said: "So it is, Subhūti, so it is; that son or daughter of a good family would produce on the strength of this a large stock of merit, immeasurable and innumerable. And why? Because what was preached as a stock of merit, a stock of merit indeed, O Subhūti, that was preached as no-stock of merit by the Tathāgata, and therefore it is called a stock of merit. If, O Subhūti, there existed a stock of merit, the Tathāgata would not have preached: 'A stock of merit, a stock of merit indeed!'"
XX
"What do you think then, O Subhūti, is a Tathāgata to be seen by the shape of his visible body?" Subhūti said: "Not indeed, O Bhagavat, a Tathāgata is not to be seen by the shape of his visible body. And why? Because, what was preached, O Bhagavat, as the shape of the visible body, the shape of the visible body indeed, that was preached by the Tathāgata as no-shape of the visible body, and therefore it is called the shape of the visible body."
Bhagavat said: "What do you think, O Subhūti, should a Tathāgata be seen by the possession of signs?" Subhūti said: "Not indeed, O Bhagavat. And why? Because, what was preached by the Tathāgata as the possession of signs, that was preached as no-possession of signs by the Tathāgata; therefore it is called the possession of signs."
XXI
Bhagavat said: "What do you think, O Subhūti, does the Tathāgata think in this wise: The Law has been taught by me?" Subhūti said: "Not indeed, O Bhagavat, the Tathāgata does not think in this wise: The Law has been taught by me." Bhagavat said: "If any one should say that the Law has been taught by the Tathāgata, he would say what is not true; he would slander me with untruth. And why? Because, O Subhūti, it is said the teaching of the Law, the teaching of the Law indeed. O Subhūti, there is nothing that can be perceived by the name of the teaching of the Law."
After this, the venerable Subhūti spoke thus to the Bhagavat: "Forsooth, O Bhagavat, will there be any beings in the future who, when they have heard these very things being preached, will frame a true idea?" Bhagavat said: "These, O Subhūti, are neither beings nor no-beings. And why? Because, O Subhūti, those who were preached as beings, beings indeed, O Subhūti, they were preached as no-beings by the Tathāgata; therefore they are called beings."
XXII
"What do you think, O Subhūti, is there anything which has been known by the Tathāgata in the form of the highest perfect knowledge?" The venerable Subhūti said: "Not indeed, O Bhagavat, there is nothing, O Bhagavat, that has been known by the Tathāgata in the form of the highest perfect knowledge." Bhagavat said: "So it is, Subhūti, so it is. Even the smallest thing is not known or perceived there; therefore it is called the highest perfect knowledge."
XXIII
"And again, O Subhūti, that Law is the same, there is no allegory in it. Therefore it is called the highest perfect knowledge. And that highest perfect knowledge is self-contained and self-existent, without the idea of a self, and also the ideas of a being, of a living being, and of a person; and it is preached as containing all good things. And why? Because, O Subhūti, what were preached as good things, good things indeed, O Subhūti, they were preached as no-things by the Tathāgata; therefore they are called good things."
XXIV
"And if, O Subhūti, a woman or man, having brought together as many heaps of the seven treasures as there are Sumerus, kings of mountains, in the sphere of a million million worlds, should give them as a gift to the holy and fully enlightened Tathāgatas; and if a son or daughter of a good family, after taking from this Prajñāpāramitā, this treatise of the Law, one Gāthā of four lines only, should fully teach others and explain it, the latter, O Subhūti, would on the strength of this produce a larger stock of merit, immeasurable and innumerable."
XXV
"What do you think, O Subhūti, does a Tathāgata think in this wise: Beings have been delivered by me? You should not think so, O Subhūti. And why? Because there is no being, O Subhūti, that has been delivered by the Tathāgata. If there were a being, O Subhūti, that has been delivered by the Tathāgata, then the Tathāgata would believe in a self, in a being, in a living being, and in a person. And what is called a belief in self, O Subhūti, that is no-belief; it is believed in by worldly people. And what were preached as worldly people, worldly people indeed, O Subhūti, they were preached as no-people by the Tathāgata; therefore they are called worldly people."
XXVI
"What do you think, O Subhūti, is a Tathāgata to be seen by the possession of signs?" Subhūti said: "Not indeed, O Bhagavat, so far as I know the meaning of the preaching of the Bhagavat, a Tathāgata is not to be seen by the possession of signs." Bhagavat said: "Good, good, Subhūti, so it is, Subhūti; so it is, as you say; a Tathāgata is not to be seen by the possession of signs. And why? Because, O Subhūti, if the Tathāgata were to be seen by the possession of signs, a wheel-turning king also would be a Tathāgata; therefore a Tathāgata is not to be seen by the possession of signs." The venerable Subhūti spoke thus to the Bhagavat: "As I understand the meaning of the preaching of the Bhagavat, a Tathāgata is not to be seen by the possession of signs." Then the Bhagavat at that moment preached these two Gāthās:
They who saw me by form, and they who heard me by sound,
They engaged in false endeavours, will not see me.
A Buddha is to be seen from the Law; for the Lords have the Law-body;
And the nature of the Law cannot be understood, nor can it be made to be understood.
XXVII
"What do you think then, O Subhūti, has the highest perfect knowledge been known by the Tathāgata through his possession of signs? You should not think so, O Subhūti. And why? Because, O Subhūti, the highest perfect knowledge would not have been known by the Tathāgata through his possession of signs. Nor should any one, O Subhūti, say to you that the destruction or annihilation of any thing is proclaimed by those who have entered on the path of the Bodhisattvas."
XXVIII
"And, O Subhūti, if a son or a daughter of a good family were to fill as many worlds as there are grains of sand in the river Gangā with the seven treasures and give them as a gift to the holy and fully enlightened Tathāgatas, and if a Bodhisattva, who has acquired the endurance of the uncreated things, were to produce merit on the strength of this, then, O Subhūti, the Bodhisattva, the great Being, would produce on the strength of this a larger stock of merit. And why should he not be supported? Because, O Subhūti, those noble-minded Bodhisattvas do not perceive the idea of merit. And what is said, is not perceived by them." The venerable Subhūti said: "Those, who were spoken of as noble-minded Bodhisattvas — are they not supported, O Bhagavat?" Bhagavat said: "They are, O Subhūti; but they are not supported on account of it, and therefore they are called supported."
XXIX
"And if any one were to say, O Subhūti, that the Tathāgata goes or comes, stands, sits, or lies down, he does not understand the meaning of my preaching. And why? Because he who is called a Tathāgata has not gone anywhere, nor come from anywhere; therefore he is called the Tathāgata, the holy, the fully enlightened."
XXX
"And again, O Subhūti, if a son or daughter of a good family were to take as many spheres of worlds as there are grains of earth-dust in this sphere of a million million worlds, and reduce them to such fine dust as can be made with immeasurable strength, like what is called a mass of the smallest atoms, what do you think, O Subhūti, would that be a large heap of the smallest atoms?" Subhūti said: "So it is, O Bhagavat, so it is, O Sugata, that would be a large heap of the smallest atoms. And why? Because, O Bhagavat, if this were a large heap of the smallest atoms, the Bhagavat would not call it a large heap of the smallest atoms. And what was preached as a large heap of the smallest atoms by the Tathāgata, that was preached as no-heap of the smallest atoms by the Tathāgata; therefore it is called a large heap of the smallest atoms.
"And what was preached as the sphere of a million million worlds by the Tathāgata, that was preached as no-sphere of worlds by the Tathāgata; therefore it is called the sphere of a million million worlds. And why? Because, O Subhūti, if there existed a sphere of worlds, there would exist a belief in matter; and what was preached as a belief in matter by the Tathāgata, that was preached by the Tathāgata as no-belief; therefore it is called a belief in matter."
Bhagavat said: "And matter itself, O Subhūti, is incomprehensible and inexpressible. It is not a thing, and yet it is not a no-thing; and this was preached by the Tathāgata with a hidden meaning; for what were preached as the worldly and the not-worldly people indeed, they were preached by the Tathāgata as neither worldly nor not-worldly; therefore they are called worldly and not-worldly people."
XXXI
"What do you think, O Subhūti, should a Tathāgata be seen through the idea of a self?" He said: "Not indeed, O Bhagavat; a Tathāgata should not be seen through the idea of a self. And why? Because, O Bhagavat, what was preached by the Tathāgata as a belief in self, that was preached by the Tathāgata as no-belief; therefore it is called belief in self."
Bhagavat said: "Thus then, O Subhūti, are all things to be perceived, to be looked upon, and to be believed by one who has entered on the path of the Bodhisattvas. And in this wise are they to be perceived, to be looked upon, and to be believed, that a man should believe neither in the idea of a thing nor in the idea of a no-thing. And why? Because, by saying: The idea of a thing, the idea of a thing indeed, it has been preached by the Tathāgata as no-idea of a thing."
XXXII
"And, O Subhūti, if a noble-minded Bodhisattva were to fill immeasurable and innumerable spheres of worlds with the seven treasures, and give them as a gift to holy and fully enlightened Tathāgatas; and if a son or a daughter of a good family, after taking from this treatise of the Law, this Prajñāpāramitā, one Gāthā of four lines only, should learn it, repeat it, consider it, understand it, and fully explain it to others, the latter would on the strength of this produce a larger stock of merit, immeasurable and innumerable. And how should he explain it? As in the sky:
Stars, darkness, a lamp, a phantom, dew, a bubble,
A dream, a flash of lightning, and a cloud — thus we should look upon the world.
Thus he should explain; therefore it is said: He should explain."
Thus spoke the Bhagavat enraptured. The elder Subhūti, and the friars, nuns, the faithful laymen and women, and the Bodhisattvas also, and the whole world of gods, men, evil spirits and fairies, praised the preaching of the Bhagavat.
Thus is finished the Diamond-Cutter, the blessed Prajñāpāramitā.
Colophon
This text reproduces F. Max Müller's translation of the Vajracchedikā Prajñāpāramitā (The Diamond-Cutter) from the Sanskrit, as published in Buddhist Mahāyāna Texts, Sacred Books of the East, Volume 49, Part II (Oxford: Clarendon Press, 1894). The Diamond Sutra is one of the most influential texts of the Prajñāpāramitā tradition and of Mahāyāna Buddhism as a whole — a meditation on emptiness, the nature of perception, and the liberation that arises from seeing through all appearances. The oldest dated printed book in human history is a Chinese copy of this sūtra, produced in 868 CE.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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